華麗日何日子 華蓋 侍子是必有日子與 坐路故讀 讀民 會 亲人夫 旦皙 然焉 以冉 佞後有之 路使子羔爲 也 者。 日 學稷子費 4. ‘Now, as to Yû and Ch'iû, they may be called ordinary ministers.’ 5. Tsze-zan said, 'Then they will always follow their chief;— will they ?’ 6. The Master said, 'In an act of parricide or regicide, they would not follow him.' CHAP. XXIV. 1. Tsze-ld got Tsze-kao appointed governor of Pi. 2. The Master said, 'You are injuring a man's son.' 3. Tsze-lû said, 'There are (there) common people and officers; there are the altars of the spirits of the land and grain. Why must one read books before he can be considered to have learned?" 4. The Master said, ' It is on this account that I hate your glibtongued people.’ CHAP. XXV. I. Tsze-lû, Tsăng Hsî, Zan Yû, and Kung-hsî Hwâ were sitting by the Master. 2. He said to them, Though I am a day or so older than you, do not think of that. fitted to rank among the number of officers.' studies. 2. 賊, in the sense of 害, to in often means what is merely 'official.' jure.' as in chap. ix. 3. It qualifies the 具文,‘an oficial paper.’具臣,‘mere whole phrase 人之子, and not only the officials.’5. 之 supposes an antecedent, such Zăn, By denominating Tsze-kao'a man's 士, ‘their master.’ as 24. How PRELIMINARY STUDY IS NECESSARY To THE EXERCISE OF GOVERNMENT:-A REPROOF OF son,' Confucius intimates, I suppose, that the father was injured as well. His son ought not to be so dealt with. 3. The absurd defence of Tsze-lû. It is to this effect:-"The whole duty of man is in treating other men right, and 費 ,-see VI. vii. Tsze-lû had rendering what is due to spiritual beings, and entered into the service of the Chî family (see it may be learned practically without the study last chapter), and recommended (使)Tsze-kao you require.' 4. 是故‘on this account,’ (see chap. xvii) as likely to keep the turbulent with reference to Tsze-lû's reply. Pi in order, thereby withdrawing him from his 25. THE AIMS OF TSZE-LÛ, TSANG Hsî, Zan Yû, 年五爾勇也之乘以 以不長 可六何且為以之 使干如知之師國 子喝 足求對方比旅攝 路也 民也日也及因平 如為方夫三之大 之六子年以國 比七哂可饑之對爾居 樂及十之使饉閒曰則則 以 三如求有由加千何曰 66 3. ‘From day to day you are saying, “ We are not known." If some ruler were to know you, what would you like to do?' 4. Tsze-lû hastily and lightly replied, Suppose the case of a State of ten thousand chariots; let it be straitened between other large States; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables :-if I were intrusted with the government of it, in three years' time I could make the people to be bold, and to recognise the rules of righteous conduct.' The Master smiled at him. 5. Turning to Yen Ya, he said, Ch'iû, what are your wishes ? ' Ch'iû replied, 'Suppose a State of sixty or seventy li square, or one of fifty or sixty, and let me have the government of it;-in three years' time, I could make plenty to abound among the people. to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that.' As AND KUNG-HSÍ HWA, AND CONFUCIUS'S REMARKS the importance which the disciples attached to ABOUT THEM. Compare V. vii and xxv. I. The the seniority of their Master, and his wish that disciples mentioned here are all familiar to us they should attach no importance to it. In excepting Tsǎng Hsî. He was the father of 勿吾以也 we have a not uncommon in. Tsăng Shăn, and himself by name Tien (點). version; do not consider me to be your The four are mentioned in the order of their senior 3 居=平居之時,the level, age, and Tien would have answered immediately as he was occupied with his harpsichord. 2. after Tsze-ld, but that Confucius passed him by, ordinary course of your lives.’何以哉= , 3rd tone, 'senior.' Many understand to be your use?' i. e. what course of action would 何以為用哉(what would you consider 輩,‘ye,” as nominative to the first 以, you pursue? 4. 率爾, an adverb, = chastily.’ first, but it is better to take 以=雖, although. 攝, according to Chû Hsi, = 管束; according 一日, one day,' would seem to indicate to Pao Hsien, =迫,straitened,''urged.' In the 而七 七旣 歸 。人 同 夫浴冠 撰 子乎者也。 子作何 喟沂五日日對 然風六莫何日鼓甫焉何 歎乎人春傷異瑟願宗如。 者乎乎希為廟對 雩 春亦三鏗小之曰 詠六服 服各子爾相事非 6. 'What are your wishes, Ch'ih,' said the Master next to Kung-hst Hwa. Chih replied, 'I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant.' 7. Last of all, the Master asked Tsing Hsi, Tien, what are your wishes?' Tien, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and rose. My wishes,' he said, are different from the cherished purposes of these three gentlemen.' 'What harm is there in that?' said the Master; 'do you also, as well as they, speak out your wishes.' Tien then said, 'In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the Î, enjoy the breeze among the rain altars, and return home singing.' The Master heaved a sigh and said, 'I give my approval to Tien.' Châu Li, 5oo men make a turk, and 5 ok, or in par. 5. is the name for occasional or 2,500 men, make a B. The two terms together incidental interviews of the princes with the have here the meaning given in the translation. sovereign, what are called 時見 同 be為之‘managed it. 比, 3rd tone, blends longs to occasions when they all presented its force with the following 及方向, The 端 (and themselves together at court. ‘towards.’知方‘know the quarter to from its colour called 端) was a robe of ceremony, so called from its straight make, its which to turn, the way in which to go.' 5. At component parts having no gathers nor slanting was the name of a cap of the beginning of this paragraph and the two | cuttings. 章甫 following, we must supply子曰:如或ceremony. It had different names under diftor' 6. 能之一之 refers to the 禮樂ferent dynasties. 甫 means a MAN. The cap 為廟也六 日子晳點 曰, 之 ,會者。七禮夫 孰非赤如非 篇 非六也 讓由 十與是 是也 大。 也 點也三子者出會晳後 【 日 亦各言其志也已矣 僧日夫三子者之言何如 赤與 安 也宗邦方之。 如會 8. The three others having gone out, Tsang Hsi remained behind, and said, 'What do you think of the words of these three friends?' 6 The Master replied, They simply told each one his wishes.' 9. Hst pursued, Master, why did you smile at Yû?’ 10. He was answered, 'The management of a State demands the rules of propriety. His words were not humble; therefore I smiled at him.’ 11. Hst again said, 'But was it not a State which Ch'iû proposed for himself?" The reply was, 'Yes; did you ever see a territory of sixty or seventy lu, or one of fifty or sixty, which was not a State ?? 12. Once more, Hst inquired, And was it not a State which Ch'ih proposed for himself?' The Master again replied,‘Yes; who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant in these services, who could be a great one ?' was so named, as 'displaying the MAN.' 7. summer sacrifice for rain (Lî Chî, IV. ii. Pt. ii. an ad- 8). Dancing movements were employed at it, 希=止,‘pausing,’‘stopping.’ verb, expressing the twanging sound of the hence the name- as, sunset,' 'the close of a period of time.' 冠(4th tone)者,(capped men. Capping was in China a custom similar to the assuming the toga virilis among the Romans. It took place at is not ‘to bathe, but is used with refer. ence to a custom of washing the hands and clothes at some stream in the 3rd month, to put away evil influences.雱 was the name of the | II. 會皙日 is to be supplied before 唯, and 子曰 before 安. Similar supplements must be made in the next paragraph. It does not appear whether Hsî, even at the last, understood why Confucius had laughed at Tsze-lû, and not at the others. It was not,' say the commentators, because Tsze-lù was extravagant in his aims. They were all thinking of great things, yet not greater than they were able for. Tsze-lû's fault was his levity. That was his offence against propriety.' BOOK XII. YEN YUAN. 敏勿勿子哉為 請動聽日顏仁 事顏非非 斯淵禮禮 語日勿勿請 下午 已復禮爲仁一 顏顏 仁。十 言視問 現淵第十二 雖非非其 不禮禮目。乎焉克克 The CHAPTER I. I. Yen Yüan asked about perfect virtue. Master said, 'To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?' 2. Yen Yüan said, 'I beg to ask the steps of that process.' The Master replied, 'Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety.' Yen Yüan then said, Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson.' HEADING OF THIs Book.顏淵第十身而存故謂私為已,已 here 二, 'The twelfth Book, beginning with “Yen is not exactly selfishness, but selfishness is what abides by being attached to the body, and Yüan.”, It contains 24 chapters, conveying lessons on perfect virtue, government, and other hence it is said that selfishness is And questions of morality and policy, addressed in again, 克已非克去其已,乃克 conversation by Confucius chiefly to his dis ciples, The different answers, given about the 去已中之私欲也克已 is not same subject to different questioners, show well how the sage suited his instructions to the subduing and putting away the self, but subcharacters and capacities of the parties with duing and putting away the selfish desires in the | self.' This 'selfishness in the self' is of a three. whom he had to do. 1. HOW TO ATTAIN TO PERFECT VIRTUE:A fold character:-first,氣禀, said by Mor CONVERSATION WITH YEN YUAN. 1. In Ho Yen, rison to be 'a person's natural constitution and the fuxinòs ávopowwos or animal man ;' second, 克已 is explained by 喲身,‘to restrain disposition of mind : it is, I think, very much the body.’Chû Hsi defines 克by勝cto耳目,口鼻之欲,(the desires of tho overcome,' and 已by身之私欲,(the jars, the eyes, the mouth, the nose;' i. e. the selfish desires of the body.' In the 合講, it爾我, Thou and I,' i. e. the lust of super is said—已非卽是私,但私卽附 riority. More concisely, the 已 is said, in the |